habet vitam eternam He yat eitis my body and drinkê my blud hes eternal lyfe Et ego resuscitabo eum in nouissimo die And I sall raise him vp agane in the last day Caro mea vere est cibus et sanguiâ— meus vere est potus My body is verrai meit and my blud is verrai drink Qui maÌ„ducat meam carnem et bibit meum sanguinem in me manet et ego in eo He that eitis my body drinkis my blude he dwellis in me I in him And â—e this Èe may vnderstand that of all the seuin sacramentis yis is maist worthi maist haly and maist excellent because the laif ar only signis of grace and effectuous instrumentis and causis of our sanctificatioun Bot this precious sacrament coÌ„tenis him quhilk is the fountane the well and giffar of grace and sanctificatioun our saluiour Iesus Christ in body and blud saule and godheid as it sall be schawin to Èow mair largely eftirhend The excellent dignitie of this sacrament is sa gret yat it was figurat in the auld testament w t syndry figuris Of the figuris of this maist excellent sacrament First in y e law of nature Melchisedech king of Salem and preist of the hyest God offerit to him in sacrifice breid and wyne quhilk was ane figure that our saluiour Iesus Christ baâ—h king preist suld ordane this precious sacrament of his body and blud vnder the kindis of breid wyne Secundly in the writtin law it was figurat be the Paschal Lambe and be the angel fude callit MaÌ„na For as be ye immolatioun and sacrifice of the Paschal lambe the pepil of Israel was deliuerit fra the vengeance quhilk the Angel tuk apon the Egiptians and sa finally fra the captiuitie of king Pharao Sa be the sacrifice of the immaculat lambe our saluiour Christ offerand him self apon the altar of the crosse we ar all yat beleuis in him with ane leiffand faith deliuerit fra the vengeance that sal be takin apon tynnaris and swa finally fra the captiuitie of the deuil And also as the pepil of Israel was fed with Manna callit angellis fude in the wildernes quhil yai come to the land of promissioun Sa the christin pepil is fed spiritually with this precious sacrament in the wildernes of yis present warld quhil we cum to the land of lyfe promissit to vs in y e kingdom of heuin Attour this precious sacrament is sa hie in dignitie and diuine maiestie that it is nocht expremit with ane name as the laif of the sacramentis ar Of the syndry namis of this precious sacrament bot the kirk of God giffis it syndry names First it is callit the Eucharist yat is to say gud grace because it contenis him really and essentially quhilk is the well and giffar of grace of quhais aboundance we all ressaue It is callit the Communioun for be worthi ressauing of this sacrament al trew christin men and wemen ar ioynit al togidder amang yame self as spiritual memberis of ane body and also ar ioynit all togidder to our saluiour Christ heid of the same mistik bodye It is callit the sacrifice of the altar because it is ane quick special remembrance of the passioun of Christ as it is said in y e euangil of S. Luke Hoc facite in meam coÌ„memorationem Do this in my remembrance Lucâ— 22. Now the passioun of Christ wes the trew sacrifice quhilk wes offerit for our redeÌ„ptioun It is callit our daily breid because it is the fude of our saule Quhi is yis sacrament callit the suppar of our Lord. Sanct Paule callis it the suppar of our Lord because our saluiour Iesus gaue it to his Apostils in the tyme of his last suppar quhen also he institute and ordanit the same sacrament CoÌ„mon experience schawis that quhen a maÌ„ is to depart fra ane luffand coÌ„pany the thing that he dois the word that he sais in his last departing is maist of all had in remeÌ„brance Sa our saluiour purposing immediatly eftir the suppar to gang to his passioun willing also to commend the hie dignitie gret vtilitie of this sacrament and to cause it to be had in sickar and lang remembrance he ordanit the same precious sacrament in tyme of his last suppar Nochttheles the haly kirk hais ordanit that the christin pepil sal ressaue this sacrament fastand to that effect yat yai may ressaue it with mair deuotioun redynes quhilk ordinatioun began in the tyme of the haly Apostillis and hetherto hais bein vsit nochttheles yai yat ar seik and in perril of dede may ressaue it suppose yai be nocht fastand Sen this sacrament of the Eucharist is sa necessary sa haly sa precious of sa excellent dignitie Èœe suld O christin pepil tak gud tent to ye declaratioun of y e same blissit sacrament quhairin first we sall declare quhat is the propir mater outwart signe or sensibil takin of this sacrament Secundly quhat is the forme of Goddis word quhilk belangis to the consecratioun of this sacrament and the trew intelligence of the same Thridly quhat is the vertew effect and vtilitie of this sacrament Fourtly how men suld prepare thame to the worthi ressauing of this sacrament As concerning the first The propir mater or sensibil signe of yis sacrament is breid of quheit and wyne of the berry mixt with wattir apon y e quhilk quhen the word of God institute be our saluiour Christ is pronuncit be ane trew minister quhilk is a consecrat preist thai ar turnit in to the trew body and blud of Christ and sa this sacrament is maid and consecrat For as material breid of quheit feidis nurisches sustenis and keipis a maÌ„ in this corporal lyfe And wyne refreschis coÌ„fortis and makis ane man blyth in the same corporal lyfe Sa the precious body blud of our saluiour quhilk ar contenit vnder y e kindis of breid and wyne and signifyit be the same feidis nurischis and sustenis refreschis confortis and makis ane christin man blyth in his saule quhen thai ressaue deuoitly this sacrament with faith hoipe cheritie as yai suld do Mairouir breid and wyne ar conuenient mater of this sacrament because thai signifie and betakin the vnitie of y e mistik body of our saluiour Christ quhilk is y e coÌ„gregatioun of trew christin pepil quhilk vnitie is y e ê“pir effect of yis sacrament signifyâ—t be the same For as breid is maid of mony pickillis of corne wyne is maid of mony berryis and ane body is maid of mony meÌ„bris sa ye kirk of God is gadderit togidder of mony christin men and wemen bund togidder with ye band of perfit lufe cheritie festinit with the spreit of God In the sacrament of the Altar wattir is mixt
his nychbour ony violent haÌ„dis quha inuyis yair nychbouris gud fortune quha sawis discorde and fosteris it quha rasis pley amang nychbouris alswa thai that may mak coÌ„cord amang nychbouris or betuix fayis and dois it nocht and puttis nocht away al euil occasionis thairof Quhiddir gif kingis and temporal Iugis synnis aganis this command quhen be ordour of the law thai condemne to deade theiffis menslaaris and murtheraris reuareis tratouris and siclyk misdoaris perturbatouris and destroiaris of the common weil Na. For this command is giffin to priuat personis takis nocht the temporall powar away that thai may nocht punis misdoaris for thai haif auctoritie of God ar Gods seruandis ordanit to do yat Nochttheles yai syn greuously in twa pointtis First Temporal Iugis syns greuously in tvva pointtis gif yai lauchfully ken ony siclike misdoars w tin yair bouÌ„dis quhairof yai haif auctoritie tholis yame lukis at yame throw yair fingaris will nocht punis yame other for lufe of geir or carnal affection or sum vther daft opinioun be resone quharof misdoars takis mait baldnes to perseuere in euil the coÌ„mon weil is hurt Siclik cowatousnes carnal affection fuilis mercy can nocht be excusit fra syn Secund gif yai in iugement punis misdoaris nocht for the lufe of iustice the common weil bot rathir of ire malice or hettret aganis the persone or his freindis â–ª or for luâ—e of his landis or geir lykwais thai syn greuously â—a doand The punition 〈…〉 of 〈…〉 of 〈…〉 Gene. â— Quhat panis ar ordanit for the brekaris of yis fift command And quhat rewardis ar promissit to the keparis of the samyn The temporal paine ordâ— be the will of God for the punitioun of all 〈◊〉 of men and wemen by the ordour of iustice is to be slaine as it is decretit in the buke of Geneâ—is Quicunque effuderit humanum sanguinem funde tâ—r sanguâ—s illius ad imaginem quippâ— dei factus est homo Quhasaeuir scheddis the blud of man by y e ordour of iustice his blud sal be sched be y â— ordour of iustice because yat man is maid to y e ymage of God And in y e law of Moysis it is writtin thus Qui 〈◊〉 et occiderit homineÌ„ Leâ—i 2â— morte moriatur He that stâ—â—kkis slais a man or a woman lat him dee the deed â–ª that is to say he suld be slaine for it him self And our saluiour hais the same sentence in the euangil of sanct Mathew Qui gladium accipit Math. 26 gladio peribit He that takis the sweirde sall perers with the sweirde Vnderstand thir wordis all siclis â–ª of thame that takis a sweirde to slay his nychbour â–ª nocht kepand the ordour of iustice he is worcht to 〈◊〉 to be same be y e ordour of iustice And the Apostil sanct Paule reheâ—sand the deidis of the 〈◊〉 recâ—ins manslauchter amang thame 〈◊〉 eftir hend thame all quha sa dâ—is thame siclik sall nocht get the kingdome of God Our Lord God his awin self is a special defeÌ„dar of this command will nocht thoile mensâ—aaris to eschape punitioun He said to Cayn that slew his brother quhair is Abell thi brother Vox sanguinis fratris tui clamat ad me de terra Gene. 4. The voce of yi brothers blude cries vengeance to me fra the erd Quhat will Èe mair All menslaaris leiuis alwais in feir quhairsaeuir thai dwel because thair conscience coÌ„monly is neuir in rest and tranquilitie Quhairto suld we spek of the reward that is promissit to the keparis of this command Is it nocht perfite lufe and cherite quhilk kepis helpis and defendis our nychbouris bodie wife and geir the perfectioun of the law And thairfor quhasaeuir helpis defeÌ„dis thair nychbouris lyfe thai sall get reward in the kingdome of heuin quhairto he bring vs quhilk hais bocht vs with his precious blude Amen ☞ The saxt command ☜ The xviii Cheptour NOn Mechaberis Exod. xx The ordour of ye saxt command Thow sall nocht commit adultery With quhat ordour followis y e saxt coÌ„mand efter the fift As the greitest iniure quhilk a maÌ„ may do to his nychbour is slauchter quharby he takis away his lyfe fra him sa thâ— nâ—xt iniure of wraâ—g is to violat or to fele carnally his nychbours wife quhilk is a persone w t him maist deirly bond in the sacrament of matrimonie Our saluiour Christ in the Euangil expoâ—is alsua the saxt command in siclik maner as he exponit the fift teching that this command nocht only forbiddis all outwart adultery committit in deid bot alsua the same command forbiddis all inwart causis and occasionis of adultery as lichetous sichtis desyris consenting lustis of concupiscence in y e hart Math. 5. Audistis quia dictum est antiquis non mecha beris Ego auteÌ„ dico vobis quia omnis qui viderit mulierem ad concupiscendum eam iam mechatus est eaÌ„ in corde suo Èœe haif hard how it was said to yame in auld tyme. Thow sall nocht commit adultery Bot I say to Èow sais our saluiour quhasaeuir spyis or lukis apon ony womaÌ„ haiffand ony lust desyre to hir of concupiscence he hais coÌ„mittit adultery with hir ellis in his hart Lyk as hettrent wrath and malice of y e hart is the rute and beginning of al mannis slauchter sa is carnal desyre lust and concupiscence of the hart the rute beginning of adultery all kind of lichorie Quhat is the rycht keping of this command The rycht keping of this command To be chaist in mynd word deid to be teÌ„perat in meit drink sleip to put away all occasionis of lechorie quhairof all kindê ar heir forbiddin suppose adultery be specially namit For fornicatioun was nocht tholit amangis y e Iewis vnpunissit as oppin huirdom and manifest adulterie is daily doin amang christin men aganis the command of God Mairouir Leuit. xx amang the Iewis incest and synnis aganis nature was punissit with deade as it is schawin plainly in the buke of Leuittis Now thairfor Èe sall vnderstand yat yair is thre degreis of chastitie Marreage The first is kepit amang gud maryit men wemen that leiuis ane chast lyfe in the stait of matrimonie kepand yame self alwais within the bondis of yat sacrament Quharfor S. Paule sais thus to the Hebrewis Heb. xiii Honorabile coÌ„nubium et thorus immaculatus Lat marriage be haldin honorable and the bed vndefylit How suld nocht marriage be honorable sen it was ordanit be almychty God in the beginning of the warld for multiplicatioun of mankind in ye new testament ratifyit and alsua graÌ„tit in remeid of coâ—cupiscence to eschew fornicatioun to all thame quhilk hais
hais to vs it will seime to be na thing ellis bot a litil schadow of the prouidens gudnes cuit of God The natural father wald faine help his sonnis prouide gret leiuingis for thame Èe mak thame Lordis and princis gif it lay in his powar bot his powar answeris nocht to his will he hais na powar to prouide for thame sa mekil as his hart desyris Bot our heuinly father almychty God nocht only he will help and prouide for vs bot also he hais mycht and powar to help vs and in deid defend vs helpis vs and prouidis all gud for vs mair or lesse according as his wisdome thinkis expedient to our weil Thairfor our saluiour sais Math. 6. Dico vobis ne folliciti sitis anime vestre quid manducatis neque corpori vestro quid induamini Nonne anima plus est quam esca et corpus plusquam vestimentum c. I say to Èow be Èe nocht careful for Èour lyfe quhat Èe sall eite or quhat Èe sall drink nor Èit for Èour body quhat Èe sall put on is nocht the lyfe mair worthi than y emeit the body mair worthi than clething Behald the foulis of the aire for thai saw nocht thai schier nocht nor Èit gaderis in ony thingis in the barnis and Èit Èour heuinly father feidisyame Ar Èe nocht mekil bettir than thai And eftir he sais thus Thairfor tak na thocht saynd Quhat sall we eit or quhat sall we drink or quhair with sal we be cled For Èour heuinly father knawis that Èe haue neid of all thir thingis Seik first the kingdome of God and the rychteousnes thairof fa sall all this thingis be ministerit to Èow i. Petâ—i v. Sanct Peter also exhortis vs to the same effeck sayand Omnem sollicitudinem vestram proiicientes in eum quâ—niam ipsi est cura de vobis Cast all Èour cure on him for he caris for Èow And the Prophet sais in the Psalme Psal 54. Iacta super dominum curam tuam et ipse te enutriet Cast all thi thocht and care on our Lord and he sal nurisch the. Thus christin man thow suld be sickir that gif thow with ane leiuand faith put all thi confidence and traist in God he will be to the a luffand father and prouide all gud to the as he thinkis expedient to thi weil Almychty God only is almychty Certane gret kingis and Emperouris ar callit mychty Kingis and mychty Emperouris The angels of heuin may be callit potent and mychty bot na creature of heuin or erde nor vnder the erd may be callit omnipotent or almychty that is say that hais all powar and mycht sa God allanerly is omnipotent and almychty as the Prophet beris witnes in the Psalme Deus noster in coelo Psal 113. omnia quecunque voluit fecit Our God in heuin hais doine and wrocht all thingis quhatsumeuir he wald do Sa quhen he spak of Abraam he callit him self almychty sayand Ego Deus omnipotens Gene. â—7 The fundatioun and grund of all our faith is to trovv syâ—kirly that God is almychtie I am the almychty God And trewly christin pepil to beleiue that God is omnipotent and almychty is the ground strenth and foundatioun of all the laif of the artikillis of the faith For gif ony man wald think or say how is it possibil that ane puir virgin may consaif and beir a barne without the seid of man How is it possibil that al we mone ryse fra ye dede to lyfe agane ilkane man in his awin bodie on the lattir day How is it possibil that the precious bodie and blude of our saluiour Christ Iesus now sittand at the rycht hand of his father in heuin may be really and corporally present in the sacrament of the Altar Till all thir questionis and all siclyke concernyng the artikillis of our faith we suld answeir with the wordis of this first artikil sayand I trow in God almychty to quhome all thingis is possibil and na thing is impossibil according as the Angel Gabriel said to the glorious virgin Mari Luce. i. Non est impossibile apud deum omne verbuÌ„ Thair is na word or na thing impossibil to God Yaâ— trovv nocht fermely that god is almychty quhilk denyes the body and blâ—de of our saluiour to be corporalli present in the hâ—ly sacrament of the Altar And quhy For he is almychty his powar is infinite quhilk he schawit plainly in the creatioun of heuin erde Than seand that the powar of God is infinite and incompreheÌ„sibil of man be natural reasone thai schaw thame self to be gret fuilis and in a maner infidelis wantand y e faith of yis first artikil quhilk speris ony siclyke questionis how may God do this thing or that thing quhilk he hais spokin It may and suld be sufficient that as our Lord God be his infinite powar hais creat and maid heuin and erd and all creatouris thairin sa be the same infinite powar he may fulfil and bring to passe all that he sais suppose it exceid the capacitie of mannis wit and reasone Makar of heuin and erd of nocht As we said to Èow afore the almychty powar of God was plainely schawin in the creatioun of heuin and erd quhilk God maid of na thing And heir we suld consider the gret difference betuix the wyrking of man and the wyrking of God Ane craftis man can nocht wyrk his werk except yat he haue sum mater to mak his wark of Ane TailÈâ—our can nocht mak ane garment bot of clayth A Masone can nocht byg ane wall bot of Lyme and stane A Wricht can nocht mak the ruif of ane house bot of tymmer and sa furth Bot almychty God maid heuin and erd and all creatouris thairin of na thing quhilk he did be his almychty powar Sa Moyses beiris witnes sayand In principio creauit Deus coelum et terram God in the beginning Gene. i. maid of na thing heuin and erde And the Prophet syngis in the Psalme Adiutorium nostrum in nomine domini Psal 123. qui fecit coelum et terraÌ„ Our help is in the name of the Lord quhilk maid heuin and erde Now thairfor O christin man thow sal leir the trew significatioun of this worde creatioun it betakins nocht allanerly making of heuin and erde with all creatouris of nocht as we said afore bot also it betakins continual and perpetual coÌ„seruatioun gubernatioun and prouisioun of al creatouris God forbid that we ymagein God to be ane makar of his workis as man is a werkar of his werkis Quhen a warkman hais maid a house he passis fra it and takis na cuir of it Syclike it is of all vthir warkmen concerning thair wark bot God almychty hais sa maid of na thing all his creatouris that also continually
intelligence of Goddis word Sa conueniently followis y e gift of counsal quhilk is to haue a spedie a reddye and a gud will to do willingly as the word of God byddis and counsallis vs to do sa that be the vertew of yis gift we may say with y e Prophet in the Psalme Voluntarie sacrificabo tibi O gud Lord I will mak sacrifice to the willingly Psal 57. That is to say I will do my dewtie to the nocht for compulsioun of payne bot with my awin free will luffingly The haly spreit is callit the spreit of libertie because he geuis vs grace to do our gud deidis w t fredome and libertie of our hart Thairfor sanct Paule sais Vnusquisque prout destinauit in corde suo 2. Cor. 9. non ex tristitia aut necessitate hilarem enim datorem diligit deus Lat ilk man do his gud deidis as he hes determinit in his hart nocht with sadnes or be compulsioun for God luffis ane blyth geuir Of ye gift of Fortitude Donum fortitudinis The fourt gift is spiritual strenth of our mynd to thoil all maner of aduersite with patience to do al thingis quhilk we aucht to do be rycht willingly as it is said in ye thrid gift and nocht to gang by the veritie and rycht for ony mannis pleisure feire reward or malice This gift is necessarie to al christin men and wemen 2. Ti. iii. because yat S. Paule sais Omnes qui pie volunt viuere in Christo persecutionem patientur Al men and wemen quhilk wald leif ane gud lyfe conforme to the euangil of Christ sall thoil persecutioun be thame that ar euil geuin Be yis gift it is knawiâ— gif we be perfite chrsten men For as sanct Gregorie sais Actuum v Qualis vnusquisque apud se lateat illata contumelia probat Quhow gud and pacient ilk a man is in him self iniureis and wrangis done to him will schaw The Apostillis had this gift of Fortitude quhen yai war dung for preching of the euangil be the auctorie of the hie counsale of Ierusalem and come away fra yame with blythnes because yat thai tholit iniureis and wrangis for the name of Iesu Donum Scientie Of ye 〈◊〉 of science The fift gift is Cunning or knawlege and this is nocht cunning or knawlege of natural Philosophie or siclyk bot it is cunning or knawlege to leif a gud lyfe at all tymes bot specially in the middis of ane euil natioun That is to say quhen we ar in euil cuÌ„pany or amang euil men quhilk gift y e haly man Iob discriuis sayand thus Recedere a malo scientia It is cunning science to declyne and gang fra euil Iob. 28. And this is callit in y e scripture the science or knawlege of sanctis quhair of it is said Sapien. 4 Iustum deduxit dominê° per vias rectas et osteÌ„dit illi regnuÌ„ dei Dedit illi scientiam sanctorum honestauit illum in laboribus et compleuit labores illius Our Lord hais led the iust man be rycht wayis he hais schawin to him the kingdome of God he hais maid him honest in his labouris and brocht thame all to gud end The halye man Iob had this gift of knawlege for he leiffit ane gud lyfe in the middis of mony euil geuin pepil Iob. i. Tobie i. Tobias had yis gift quhilk led in captiuitie daily leiffand amangis euil men left nocht the way of veritie 2. Petri. 2 And the same gift had Loth dwelling amang the Sodomitis Of ye gift of pyetie 1. Timo. 4 Donum pietatis The sext gift is pyetie mercy schawin to the puâ—r for Goddis lufe quhairto S. Paul exhortit his discipil Timothe sayand Exerce te ipsum ad pietatem nam exercitatio corporalis ad modicuÌ„ vtilis est pietas autem ad omnia valet Exerce and occupie thi self in godlynes pyetie mercy for bodyly exercitioun quhilk a maÌ„ takis in his body be fasting abstinence is a litil profitabil to him w tout piete Bot pyetie mercy done in almous deid to the puir for gods saik is mekil profitabil for as our saluiour sais Beati misericordes quoniam ipsi misericordiam coÌ„sequentur Math. 5. Blissit is the mercyfull for thai sall get mercy Quhasa hes this gift of pyetie yai ar alwayis reddye at thair powar to do werkis of mercy bayth spiritually and corporally Donum timoris The seuint gift is the feir of God Of ye gift of Feir First to feir God as the seruand feiris his maister quhilk dois his maisteris coÌ„mand for feir of punitioun And suppose yis feir is y e gift of the haly spreit is ye beginning of wisdome Èit it is nocht the perfectioun of wisdome for the trew lufe of god puttis away yis feir bringis vs to y e secund feir quhilk is to feir God as ane gud son or cheild feiris his father doand his coÌ„mand nocht for feir of punitioun bot y t he wald nocht offend or displease his father nor depaâ—t fra his fatheris coÌ„pany The first feir bringê in the secund euin as the nedil bringis in ye threid throw ane clayth and the mair that ane christin maÌ„ grow in the lufe of God the les he feiris the punitioun of God And of the secund feir it is writtin in the Psalme Psal 18. Timor domini sanctus permanet in seculum seculi The haly feir of our lord lestis for euirmair And thir twa feiris is declarit to Èow at mair lenth in the expositioun of the first command ☞ Of the sacrament of the Altar The vii Cheptour AS in the corporall lyfe first ane man is borne syne he growis in quaÌ„titie strenth of his body for the confirmatioun of his lyfe he is fed w t corporal fude. Siclyk ordoure is kepit in our spiritual lyfe Efter yat we ar spiritually regenerat borne agane in y e sacrament of Baptyme And in the sacrament of CoÌ„firmatioun growis in ye spiritual quantitie strenth of our saule be ressauing of ye haly spreit be his special grace to y e spiritual strenth of our saulis It hes pleasit our saluiour Iesus Christ to ordane the blissit and maist excellent sacrament of his precious body blude to be geuin to vs as spiritual fude for the coÌ„seruatioun of our spiritual lyfe And quhow necessary this haly sacrament is to vs our saluiour declaris plainely in the euangil of sanct Iohne sayand thus Ioan. 6. Amen amen dico vobis nisi manducaueritis carnem filii hoiÌ„s biberitis eius sanguinem non habebitis vitaÌ„ in vobis Veraily veraily I say vnto Èow except that Èe eit the bodye of the sonne of man drink his blud Èe sall nocht haue lyfe in Èow Qui manâ— ducat meam carnem et bibit meum sanguineÌ„
with the wyne quhilk y e kirk of God vsis to do beleiff and yat our saluiour vsit the same in the first institutioun of yis sacrameÌ„t And trewly suppose it is nocht expressely writtin in y e euangil Èit al trew christin men wemeÌ„ suld hald yame coÌ„tent w t the faith of the kirk beleuand as ye kirk beleuis quhilk doutles is instruckit direckit be the haly spreit thairfor is callit y e sicker fundement pillar of veritie 1. Timo. iii And gif y u will knaw quhat betakins the wattir mixt w t the wyne Thow may sone leir the same thow will coÌ„sidder yat this blissit sacrifice of the altar is ane quick memorial ordanit to reduce to our mynd y e passioun of our saluiour Christ Ioan. xix for as the euaÌ„gelist S. Iohne mak is mencioun quhen our mediatour redemar was dede apon the crosse ane of the knychtis or tormentouris with ane speir oppinit his syde incontinent thair come furth bayth blud wattir blud to signifie our redeÌ„ptioun wattir to signitie our spiritual wesching be Baptyme be y e wyne thair for is signifyit y t be the passioun of Christ we ar redemit the wattir betakins y t be the meritis of ye same passioun we ar weschin fra our synnis in Baptyme Attour in y e haly scripture wattir betakins the pepil according as sanct Iohne sais Aque mulâ—e populi multi Mekil wattir betakins mony pepil Apoc. 17. Thairfor quhen in the challice wattir is mixt w t wyne it is signifyit y t the christin pepil ar ioynit cupplit with Christ in quhom thai beleue Of the vvord of God that belaÌ„gis to the consecratioun of this diuine sacrament Quhat is the word quhilk belangis to y e coÌ„secratioun of this blissit sacrament It is y e word of our saluiour Iesê° Christ be quhais vertew y e sacrament is coÌ„secrat be the mycht of that same word the breid is turnit into the body of Christ the wyne mixt w t wattir is turnit into y e verrai blud of Christ The kirk of God hes ressauit this word fra our saluiour Iesu Christ be the tâ—aditioun doctrine of the Apostillis and pronuncis y e same word eftir this maner Hoc est enim corpus meum This is my verrai body And agane Hic est enim calix sanguinis mei noui et eterni testa menti misteriuÌ„ fidei qui pro vobis et pro multis effundetur in remissioneÌ„ peccatoruÌ„ This is the verrai cup of my blud of the new and eternal testament quhilk sal be sched for Èow mony in remissioun of synnis Sa the minister of yis sacrament is ane coÌ„secrat preist pronunce and thir wordis apon breid wyne w t the trew faith and rycht intentioun of haly kirk he consecratis the trew body blud of Iesus Christ nocht be the vertew of ony mannis word bot be the vertew powar of Gods word institut coÌ„mandit be our saluiour quheÌ„ he said Luce. 22. i. Cor. 11. Hoc facite in meaÌ„ coÌ„memorationeÌ„ Do Èe yis in my remeÌ„brance As I haue consecrat my body blud geuin yame â—o Èow in forme of breid and wyne sa I gette Èow auctoritie to do the same yat Èe and all vthir quhilk dewly ressauis yame may haue remeÌ„brance of me All vthir wordis quhilk the preist sais afore or eftir the same wordis of consecratioun yai pertene to the rycht faithful deuoit and reuerent vse of yis blissit sacrament or ellis yai ar louingis thaÌ„kis geuin to God or ellis yai ar deuoit prayaris obsecratiouns and peticiouns maid to God for the christin pepil The viii Cheptour ANd now christin pepil I exhort Èow to haue in Èour mynd quhat sanct Gregorie sais Gregorius Fides non habet meritum vbi humana ratio prebet experimentum Faith hais na merit quhair manis reasone giffis experieÌ„ce Our christin faith is nocht groundit apon the natural reasone of maÌ„ bot apon the trew and infallibil word of God For in this sacrament eftir the wordis of consecratioun we see w t our eyne the figure of breid and wyne Of the verite of the body and blude of our saluiour Christ in the sacrament of the Altar Roma 10 we smel with our neyse the sauoir of breid and wyne we taist with our mouth the gust of breid and wyne we feil with our twiching the hardnes of breid and the liquore of wyne Èit thair is na substance of breid and wyne in that sacrament bot allanerly the substance of the body and blud of our saluiour vnder the forme of breid wyne And thairfor we suld nocht geue credit to our sycht to our smelling to our taisting and twiching bot allanerly we suld tak tent quhat we heir for as sanct Paule sais Fides ex auditu est auditus auteÌ„ per verbum dei Our faith is ressauiâ— be hering nocht be heiring of the wordis of man bot be hering y e word of God Sa in this blissit sacrament we suld geue credence to the wâ—rd of God quhilk our saluiour Christ speâ—kis be his minister sayand Hoc est corpus meum Hic est saÌ„guis meus This is my body This is my blud Tak tent O christin man and woman Math. 2â— quhow he sais nocht yis is a figure of my body blud he sais expresly This is my body this is my blud And yat y u may be sickerly groundit in the trew faith of this sacrament beleuand fermely the twa first artikillis of ye Crede and in the secund artikil dout nocht bot that our saluiour Iesus Christ is baith maÌ„ and God the natural soÌ„ne of God sa is he y e eternal veritie quhais word is sa trew yat na thing can be trewar And as it is impossibil yat myrknes may proceid fra the cleire schynand sonne sa it is impossibil that ony errour falset or lesing may proceid fra the mouth of Iesus Christ quhilk is callit Sol iustitie The sonne of rychteousnes sapientia patris The wisdome of the father Heir quhat he sais of him self Ego sum via veritas et vita Ioan. xiiii I am the way the veritie and the lyfe All men of â—hair awin nature may begyle and be begylit Psal 115. Omnis homo mendax Bot Iesus Christ â—aith God and man can nother begyle nor be begylit Also in the first artikil trow sickerly that he is omnipotent and almychty and quhy because he is god quhais powar is infinite Beleue with thi hart and grant with thi mouth ye wordis to be trew quhilk the angel Gabriel spak to the glorious virgin Luce. i. Quia non erit impossibile apud deum omne verbum Thair is na word impossibil to God For as the Prophet sais in the Psalme
Psal 148 Ipse diâ—it et facta sunt ipse mandauit et creata sunt Quhen be spak his word all creaturis was maid quhen he gaue command thai war all creat and maid Sen swa it is that Iesus Christ our saluiour sais thir wordis and hais geuin auctoritie and command to his minister to pronunce the same in his name behalf This is my body this is my blud Secundly sen swa it is that he is the eternal veritie can nocht mak ane lesing Thridly yat he is omnipotent and almychty and sa is abil to performe and fulfill his word Quhatsaeuir thow art man or woman that trowis nocht fermely constantly that in the sacrament of the haly altare eftir the wordis of consecratioun is the verrai body and blud of our saluiour bayth God and man vnder the formes of breid and wyne thow denyis the twa first artikillis of the Crede and swa fallis into gret heresye The Apostil sanct Paule speikis sa plainely of the veritie of the body blud of our saluiour to be in this sacrament that thai may appeir to be out of thair wit yaâ— thinkis or sais the contrary i. Cor. xi This is his first word Qui enim manducat et bibit indigne iudicium sibi manducat et bibit non diiudicans corpus domini Quhasa eitis and drinkis vnworthily he eitis and drinkis his daÌ„pnatioun because he discernis nocht or puttis nocht difference betweine the body of our Lord vthir common meitis In thir wordis sanct Paule sais expresly that y e verai body of our Lord is really and substancially present in the sacrament of the Eucharist His secund word is this i. Cor. x. Calix benedictionis cui benedicimus nonne communicatio sanguinis Christi est Et panis quem frangimus nonne participatio corporis domini est The cupe of thankis geuing quhairwith we geue thankis Is it nocht the partaking of the blud of Christ The breid that we brek on the altare Is it nocht the parttaking of the body of Christ In thir wordis sanct Paul teichis plainly yat quhensaeuir the sacrament of the Altare is proponit and geuin to vs the verrai bodye and blud of our saluiour is proponit geuin to vs vnder the formes of breid and wyne and sa aucht euery ilk christin man and woman to beleue It is nocht facil or easye to declare sufficiently Of the frutis and effectis of this sacrament quhow mony quhow merualous quhow excellent and profitabil fruitis we may opteine be dew ressauing of this precious sacrament Our redemar saluiour luffit vs sa ardently that he thocht it nocht sufficient to geue him self to the dede of ye crosse for our redemptioun Spiritual fude of our faulis â–ª Ioan. 6. Agustinâ— bot also to declare to vs mair specially the same lufe he hes geuin him self to be our special fude and refectioun according as he sais Caro mea vere est cibus et sanguis meus vere est potus My flesche is Èour verrai fude my blud is Èour verrai drink Quhairfor desire we meit and drink bot to keip vs fra the paynis of hungir and thrist and to hald vs in our corporal lyfe sa lang as we may Than mekil mair we aucht to desyre this precious fude quhilk in this present warld haldis vs in the lyfe of grace finally bringis vs to the lyfe of glore quhair thair is nother hungir nor thrist nor na vthir payne bot immortalitie incorruptioun eternal lyfe in ioy and blysse In auld tymes our fatheris wes fed in wildernes daily w t MaÌ„na callit Angels fude Ambrosiê° Psal 77. as it is writtin PaneÌ„ AngeloruÌ„ manducauit homo Man hes eitin Angels fude. Nochttheles yai y e did eit of yat fude eftirwart deit in wildernes bot this fude quhilk y u ressauis in this blissit sacrament yis leiffand breid quhilk come doune fra the heuin geuis the life eternal For quha sa worthily eitis this fude sall nocht dee eternally Ioan. 6. Heir the promis of our saluiour Hic est panis de coelo descendens vt si quis ex ipso maÌ„ducauerit non morietur This is the breid quhilk come doune fra heuin that quhasa euir eitis of it sal nocht dee It followis Ego sum panis viuus qui de coelo descendi si quis maÌ„ducauerit ex hoc pane viuet in eternum I am the leuing breid yat is come doune fra heuin gif ony man eit of yis breid he sal leif euirmair And gif yow wald knaw quhat is yis breid heir quhat followis Et panis quem ego dabo caro mea est pro mundi vita And the breid y t I sal geue is my flesche for the lyfe of the warld Now coÌ„sider weil in thi mynd quhilk of thir twa is mair excellent Manna or the bodye of Christ Thaâ— Manna come fra the corporal heuin bot this precious fude of the altar come fra abone all corporal heuins Manna keipit ane vthir day fel to corruptioun bot this precious fude is free fra all corruptioun For quhasaeuir religiously deuoitly faithfully taist of yis heuinly breid sal finally be maid incorruptibil The wattir flowit to thame out of ane crag bot to the flowis the precious blud of Christ out of his awin side Ye wattir sloknit thair thrist for ane lytil tyme bot this blud of Christ sall tak away thrist fra the for euirmair Of this precious fude the Prophet sais in the Psalme Psal 110. Memoriam fecit mirabiliuÌ„ suorum misericors et miserator dominus escam dedit timentibus se Of all the merualis that God hes wrocht he hes maid ane to be ane remembrance of all the laif quhilk is that in yis precious sacrament of of the altare he hes geuin fude to yame y t feiris him Quhairfor O christin man prepair thi self worthily that thow may ressaue this fude to thi saluatioun Incorporatioun to our saluiour Christ The secund fruit of this blissit sacrament is mair perfit incorporatioun to Christ For quhen with faith and cheritie we ressaue yis precious fude we ar mair ioynit to Christ our heid as his mistik meÌ„beris And heir thow suld consider the difference that is betwene corporal fude of the body and this spiritual fude of thi saule Quhen thow ressauis corporal fude thow turnis it to the substance of thi body Bot quhen thow ressauis worthily this precious fude of the sacrament it turnis the to it it makis ye diuine godly haly and Christis seruand This secund fruit is plainly expremit be our saluiour sayand thus Qui manducat meam carnem Ioan. 6. et bibit meum sanguinem in me manet et ego in eo He that eitis my body and drinkis my blud he dwellis in me and I dwel in him O inestimabil gudnes of God
be Èour intentioun quhen Èe cum to y e buird of God Secundly vvith ane perfit and hail faith prepare Èour self to cum w t ane perfite and hail faith of this haly sacrament quhilk staÌ„dis in four pointis First beleif fermely and dout nocht yat vnder the forme of breid quhilk thow seis with thi bodyly eyne thair is contenit the trew body of Christ Iesu the same body that was borne of the virgin Marie that was crucifeit apon the crosse yat raise fra y e dede the thrid day that ascendit to heuin and sittis at the rycht hand of God the father almychty Put away out of thi heid al fantaseis of natural reasone stand sicker in the faith of halye kirk cleif fast to y e word of God quhilk is declarit to Èow largely afore quhen we spak of the wordis of coÌ„secratioun Secundly beleue fermely that the hail body of Christ is in ye hail vste and also in ilk a part of the same beleif fermely thair is bot ane body of Christ that is in mony vstis that is in syndry and mony altaris Èe that is in heuin sittand at the rycht hand of God and that is in the sacrament really present it is ane the same body Thridly trow fermely y t eftir the wordis of consecratioun pronuncit be the preist be institutioun of our saluiour the substance of the breid is turnit into the substance of the bodye of Christ remaning allanerly the accidentis that is to say ye figure of breid y e sweitnes of breid the quhytnes of breid with siclyk sa yat thair is nocht in the sacrament the substance of breid Fourtly quhen thow ressauis in the sacrament the body of Christ beleif also constantly that y u ressauis ane leiffand body For as sanct Paule sais Roma 6. Christ rysand agane fra the dede may deâ— na mair dede sal haue na mair powar ouir him Than because yow ressauis his lyffand body y u ressauis also his saule also his blud for ilkane lyiffand body hes baith saule blud And because also y t his godhede sen y e first begiÌ„ning of his incarnatioun left neuir his body nor his saul trow sickirly yat quhen y u ressauis the body of Christ yat y u ressauis also his godhed Sa o christin maÌ„ woman beleif fermely y t in the sacrament of the altare y u ressauis four thingis to y e maist precious profitabil ye body of Christ his saule his blud his godhed Sa it followis yat y u ressauis na les in ane lytil vste than y e preist ressauis in ane gret vste Also it followis yat y u ressauis bayth the body blud of Christ in ane forme of breid al 's weil as the preist ressauis thame ilkane of yame in twa formes of breid and wyne and also dout nocht bot yat y u ressauis the hail coÌ„tent of the sacrament al 's weil as the preist dois thair with y u suld hald the coÌ„tent coÌ„forme to y e auld laÌ„g vse of y e vniuersal kirk of god decretis of syndry general couÌ„sals quhilk hes ordanit y e same to be done nocht w tout necessary cause Eftir yis maner cum to y e buird of god with ane hail coÌ„stant faith trowand sickerly yat y u ressauis Christ Iesu quhilk apon the crosse sched his blud to wesche the fra thi synnis quhilk deit to recounsale the to y e father eternal yat maid iust and perfit satisfactioun for all thi synnis yat redemit the fra the deuil hel hes deseruit for the the kingdom of heuin Beleif this al 's sickerly as thow had sene him dee Thridly prepare thi self to cum to y e buird of god w t ane clein coÌ„science Gyf y u war to ressaue ane king to thi house vvith ane clein conscience thow wald nocht fail to clenge thi house and mak it clein wish all thi diligence thow wald put on thi best rayment that thow mycht ressaue him with honestie to his pleisure And sen sa it is yat yow art to ressaue the king of al kingis in to y e house of thi saule ressaue him with ane clein coÌ„science doand the counsale of sanct Paule i. Cor. xi Probet auteÌ„ seipsum homo Lat a man that is to ressaue the bodye of Christ first preif him self call him self to the count of his lyfe examine his conscience seirche weil him self gif he be fylit w t ony dedlie syn And eftirhend yat he persaue his vnclenis lat him cum to the fountane of Penance be contrit with thi hart for all thi synnis particulari specially Mak ane hail coÌ„fessioun w t thi mouth of all thi synnis that thow can cal to thi remembrance to ane preist y e minister of Christ quhilk hais auctoritie to assoilÈe the. And as mekil as y u may mak satisfactioun doand the worthi frutis of penance in fasting praying almous deid Quhen thow hais maid thi saule faire and clein eftir this maner than put on y e thi best garment quhilk is trew lufe of God and thi nychtbour y t Christ say nocht to the Math. 22 Amice quomodo huc intrasti non habens vestem nuptialem Frend how hes thow enterit in to my buird nocht haiffand the wedding garment quhilk is Cheritie Lufe thairfor thi God abone all thing and thi nychtbour as thi self Do as thow wald be done to Forgeue thi nychtbour his offence as y u wald that God forgeue the. Lufe freind and faa for Goddis saik and sa cled with y e garment of cheritie yow may cum sickirly to the buird of god Fourtly vvith deuoit prayar and orison prepair thi self to cum to the buird of God be deuoit prayaris and orisonis For 〈◊〉 gif we suld be the exempil of our saluiour say grace to god afore we ressaue our corporal meit mekil mair we aucht to say grace afore we ressaue this maist precious excellent meit of our saule and eftir that we haue ressauit it geue thaÌ„kis to him al 's mekil as we may Sa O christin man afore thow ressaue the body of thi saluiour beseik him to mak the worthâ— to ressaue him worthily sayand with sanct Paule 2. Cor. iii. Lord I am nocht sufficient nor abil to think a gud thocht of my powar as of my awin powar bot all my abilnes mone cum of the. Thairfor gud Lord Cor mundum crea in me deus Psal l. et spirituÌ„ rectuÌ„ innoua iÌ„ visceribus meis O my god mak my hart clein put newly ane rycht spreit in my mynd Say with Centurio Domine non sum dignus vt intres sub tectum meum Math. â— sed tantum dic verbo et sanabitur aiÌ„a mea O Lord I am nocht
necessarie to the gud gyding of our toung Brekaris of ye aucht coÌ„mand ar wrang spekars in iugemeÌ„t quhidder thai be iudgis â–ª accusacis â–ª witnessis procuratours or aduocatis Also lyaris flaâ—raris bakbitars heiraris of bakbyting Quha interpretis onâ— vthir mannis wordis or deidis to the worst part Quha dissimulis to schaw the veritie quhen and quhair yai â—d schaw it The punitioun of thame that brekis the aucht coÌ„mand and the reward of yame yat keipis the same cap. xxiii The rycht keping of the nynt and tent coÌ„mandis is to haue ane cleir ee and ane clein hart â–ª quhair is declaris the cleir ee of our intentioun to God and also the cleir ee of our intenâ—ioun to be had to our nychtbour The discriptioun of ane clein hart The discriptioun of ane foule hart Quha breikis these twa last commandis Yat our carnal concupiscenâ—e is to vs na dedelie synne â–ª â—a lang as we consent nocht with ane deliuerit mynd to the delectatioun or deid of the sam cap. xxiiii Quhat is the cause yat carnal concupiscence remains in our fâ—esche â—fâ—â—r Baptyme quhair is geuin four rewlis or lessonis yat techis how we suld dant our flesche fra all vnlauchfull lustis desyris The punitioun of thame that brekis ye twa last coÌ„mandis and rewardis of the keparis cap. xxv Of the rycht vse of the law or ten commandis of God declarit plainely be foure familiar exempillis drawin fra ye haly scripture cap. xxvi ⧠The contentis of the secund parte quhilk is the expoâ—itioun of the xii aâ—tikils of the Crede Ane introductioun to the Crede contenand ane declaratioun of the necessitie of our christin faith Of twa sortis of faith general and special How general faith is necessarie bot nocht sufficient to our saâ—uatioun Yat special faith that workis throw lufe is baith necessarie and suâ—ficieâ—t to our saluation That the special faith suld be loâ—it lust it for mony excellent operations quhilk it workis in christin men wemen The Crede is deuidit in to iii. principal partis according to y e faith quhilk we aucht to haue in the blissit Trinitie the father the sonne and the halye spreit thre personis and ane God cap i. Yat ilkane christin man and woman suld haue in yair awin self ane special faith How the artikillis of ye crede can nocht be comprehendit be natural reasone Yat to trow in God pertenis to the special faith of ane christin man How thair is goddis be false nominatioun How thair is goddis be participatioun of Goâ—s auctorite and Gods grace How yair is but ane leuand eternal God be trew nature and properteis of the godhed Yat sum knawlege is geuin to vs of y e maist excellent maiestie of God Yat our saluiour Iesê° Christ is only the soÌ„ne of God be natural eternal generatioun Yat all faithful and gud men and wemen ar sonnis or barnis of god be the grace of adoptioun Of the gret coÌ„fidence quhilk we aucht to haue in the help prouidence of our eternal father almychty God How y e fundatioun ground of all our faith is to trow sickiâ—ly that God is almychty How yat trow nocht fermely that God is almychtye quhilk denyis that the precious body and blud of our saluiour Christ is really present in thehaly sacrament of the Altar That be yis word creatioun we suld also vnderstand the conseruatioun prouisioun protectioun and gouernans quhilk God hes of all his creaturis cap. ii The sence of the first artikil of the Crede Morall lessonis of vertew gadderit of the first artikil of the Crede The first lessone is to ken God be his creatouris The secund lessone is to gife thankis to god because yat he hes geuin to vs all his creatouris The thrid lessone is to haue pacience because all aduersitie cummis of God The fourt lessone is to vse all creatouris to the plesour of God cap. iii. The secund part of our Crede contenis vii artikils pertenand to y e faith quhilk we aucht to haue in our saluiour Christ Yis word Iesus quhilk is the propir name of our saluiour excellis all names of all creatouris in significatioun vertew and maiestie Yis word Christ betakins the maist excellent dignitie and office of our saluiour quharby he is our hie king and hed bischop Our saluiour Iesus Christ is the only sonne of God be eternal generatioun All faithfull gud men ar sonnis of God be grace of adoptioun How the halye spreit beris witnes to our spreit yat we ar the sonnis of God That Iesus Christ is our lord be doubil rycht baith be resone of creatioun also of redemptioun How we suld be ye exempil of y e glorious virgin Marâ— consaue and beir the word of God cap. iiii We suld trow in the sonne of God How y e haly spreit was workar of y e blissit incarnation Declaratioun of the blissit natiuitie of our saluiour Of the perpetual virginitie of ye glorious lady Christis mother How the glorious virgin was the begynning of our saluatioun Yat be ye blissit incarnation of Christ we ar mekil inducit to ane ferme faith we ar liftit vp in our hoip our hartê ar kyndlit in feruent cherite and lufe of God cap. v. Ane exhortatioun to heir deuoitly the artikill of the passsioun of Christ Quhat paynis our saluiour tholit for our redemptioun Quha was Iudge to him quhat kynd of dede tholit he for vs. Quhat fruit or profite gat we be the meritis of his passioun Yat his berissing was honorabil The sentence of ye fourt artikil Morall lessones of vertew gadderit of the fourt artikil oâ— the crede Exempil of perfite lufe and cheritie Exempil of perfit pacience Exempil of perfit obediens cap. vi Quhait is hel How mony distinct partis or placis is in hel Quhom deliuerit our saluiour out of hell Moral lessonis gadderit of the fift artikil of the crede We suld hoip fermely in the help of our saluiour We suld leir to consaue the feir of god cap. vii Yat our saluiour raise fra the dede be his awin mycht and powar Yat our saluiour raise to ane lyfe immortal and glorious Quhy he raise ye thrid dai The sentence of the saxt artikil of the crede Morall lessonis of vertew gadderit of the saxt artikil of the crede Be the exempil of our saluior we suld ryse spiritually We suld nocht differre our spiritual resurrectioun We suld ryse to ane new lyfe Quhen we ar ryssing we suld nocht dee agane be coÌ„mitting dedlie lymme cap. viii How bie asceÌ„dit our saluiour How we suld vnderstand that our saluiour settis at the rycht haÌ„d of god y e father almychty The sentence of the seuint artikil of the crede Moral lessonis gadderit of ye seuint artikil of the crede How profitabil was til
vs the ascentioun of our saluiour cap. ix Quha sall be iudge in the day of the extreme iudgment Quha sal be iudgit in the day of extreme iudgement Quhair of sal all men and wemen be iudgit Of all deidis of all wordis of all thochtis The sentence of this artikil Ane moral lessone yat we suld leir to feir the extreme iudgement of God cap. x. Yat y e haly spreit is trew god That the haly spreit is giâ—â—ar of all halynes Yat syndry names of ye haly spreit declaris syndry operatiouns of the lamyn spreit The sentence of the nynt artikil cap. xi Yat the haly kirk is callit the mistike bodye and spouse of Christ and also the new citie of Hierusalem The sentence of y e tent artikil Quhat is the halye catholyk kirk and quha ar memberis of it Quha ar outtith y e haly kirk Of the vnitie of halye kirk Quhat is communioun of sanctis Quha ar priuate the communioun of sanctis That remissioun of original synne is gettin be faith and ye sacrament of Baptyme Yat remissioun of actual syn is gettin be faith and the sacrament of Pennance That pennance is the gift of god and thairfor we suld ask it at god in our daily prayar Quha gettis remissioun of synnis fra god cap. xii That the resurrectioun of bodeis sal be general Yat all men wemen sall ryse to ane lyfe immortal Of the gloir of the bodeis yat sall be geuin till all gud men and wemen Of ye glore of y e saule quhilk is vntelabil In heuin we sall fulfil the coÌ„mand of lufe perfitly Of the dede eternal quhairto all euil men and wemen apon domis day sall be condemnit cap. xiii ☞ The contentis of the thrid part of the Catechis quhilk is declaratioun of the seuin sacramentis First of all we exhort the christin pepil to tak tent to the declaratioun of ye seuin sacramentis because yai ar spitual wellis of grace The hail nowmer of the sacramentis The diffinitioun of ane sacrament of the nâ—w testamentis declarit cap. i. Syndre causis of the institutioun of the sacramentis Sensibil takins of Christis religioun InstrumeÌ„tis of grace and of our saluatioun Tha war ordanit also for our humiliatioun instructioun spiritual exercitioun Yat ane sacrament is constitute or maid of twa principal partis the tane is ane sensibil signe the tother is the word of god cap. ii Twa principal partis of Baptyme Of the wattir of Baptyme How the wattir of Baptyme was figurit be ye flud of Noe and the red see Of the wordis of Baptyme Of the promis of Baptyme The sentence of the wordis of Baptyme Of ye couenand or condition maid in baptyme betwix god and man Yat circumcisioun was ane figure of Baptyme Of the vertew and effect of Baptyme The first effect of Baptyme is remissioun of all synnis The secund effect of Baptyme is ressauing of the haly spreit The thrid effect of baptyme is to be cled with the rychteousnes of our saluior christ Yat carnal concupiscence eftir Baptyme is nocht synne but consent of our free will The fourt effect of baptyme is breking and diminution of the violent powar of carnal concupiscence cap. iii. Conuenient causis and reasonis of the ceremoneis vsit in Baptyme Quha is minister of the sament of Baptyme cap. iiii How expedient it is to resaue the sacrament of Confirmatioun The sacrament of CoÌ„firmatioun is declarit be twa placis of the scripture Of crisyme quhilk is y e sensibil signe or mater of Confirmatioun Of y e word of CoÌ„firmation The sentence of the wordis of Confirmatioun Of ye vertew and effeck of Confirmatioun â—cap v. Of the seuin giftis of the haly spreit Of the gift of wisdome Of ye gift of vnderstaÌ„ding Of the gift of counsale Of the gift of fortitude Of the gift of science Of the gift of pietie Of the gift of feir cap. vi Of ye necessare institutioun of ye sacrament of ye altar Of the figuris of yis maist excellent sacrament Of the syndry names of yis precions sacrament Quhi is yis sacrament callit the suppar of our Lord. Of ye propir mater sensibil signe of this haly sacrament quhilk is breid and wyne Of the word of God yat belangis to the consecratioun of this diuine sacrament cap. vii Of the veritie and real existens of the body and blud of our saluiour in the sacrament of the altar Of ye frutis and effectis of yis sam sacrameÌ„t quhilk ar spiritual fude of our saulis Incorporatioun to our saluiour Christ Augmentatioun of the meritis of our faith Lyfting vp of our hoip Augmentatioun of cheritie Quyck remembrance of the passioun of Christ Vnitie concord amang ye christin pepil cap. viii How christin men wemen suld prepare yame self worthely to the ressauing of yis holy sacrament w t ane rycht intentioun with ane perfite and hail faith w t ane clein conscience and with deuote prayar and orisoun cap. ix Of ye necessare institutioun of ye sacrament of peÌ„nance The vertew of Pennance The sacrament of peÌ„nance Quha hes powar to forgife synnis in the sacrament of Pennance Quhat thingis ar requirit to the worthi ressauing of y e sacrament That faith is ye ground of ye sacrament of pennance Of contritioun y e first part of pennance cap. x. Of Confessioun the secund part of pennance Of satisfactioun the thrid part of Pennance Quhat remeid quhen we can nocht get ane coÌ„fessour a preist or may nocht mak our coÌ„fession being stoppis with lauchful impediment cap. xi How expedient it was to ordane the sacrament of extreme vnctioun That our saluiour Christ ordanit ye sacrament of extreme vnctioun Sanct Iames settê furth declaris the same sacrameÌ„t Ye word of God vsit in yis sacrament The promis of mercy annexit to the sacrament The sensibil signe or mater of this sacrament The fruitis and effeâ—tis of this sacrament Exhortatio in maid to y e pepil to vse this sacrament cap. xii Of the necessarie institutioun of the sacrament of Ordour Yat auctoritie of ministration of the sacramentis was geuin to the Apostillis also to yair successouris ministeris of the kirk to indure be coÌ„tinual successioun to ye end of ye warld Yat ordour is ane sacrament The promis of grace annexit to ordour The ordinatioun of ministers in the kirk of god belangis to bischopis The auctoritie of ane priest is to minister fiue sacramentis to preiche the word of God to pray for the christin pepil That the euil lyfe of the minister stoppis nocht the effect of the sacrament The auctoritie of ane bischop is declarit Powar to curs is geuin to bischoppis How cursing weil vsit is ane spiritual medicyne That our saluiour Christ gef to bischoppis ye powar of cursing cap. xiii Of ye first institutioun of matrimony
y e new law was institute quhilk ar of greter vertew to vs mair profitabil easiar to be kepit and obseruit fewar in nowmer nocht only ordanit to signifie and betakin grace bot also to â—lengâ— sanctifie our saulis Thir twa causis afore rehersit ar maist principal quhy the sacrameÌ„tis of the new testament was institute and ordanit be our saluiour Iesus Christ Nochttheles yair is syndry vthir coÌ„uenient and reasonabil causis of thair institutioun quhilk suld nocht be left vnschawin to Èow First as thai war institute to be signis takins of the grace of God to be geuin presently sa ar yai takins memoriallis of the passioun of our saluiour Christ and also signis prognosticat foreschawand of the glore to cum And swa thai geue to vs consolatioun comfort Aug. contra FaustuÌ„ lib. 19. cap. 9. Thai raise steris vp in vs y e trew faith in Christ Thai geue warning to lufe ane ane vthir because thai ar instrumentis of grace commoun equal to all faithful men and wemen Attour thai say nocht by the trewth quhilk techis the sacrameÌ„tis to be institut and ordanit for thre vthir causis conuenient First for our humiliatioun that man meikly at Gods command submit himself to be curit fra synne be the rycht vse ministratioun of certane seÌ„sibil thingis quhilk turnit him self fra God proudly be inordinat lufe and abusing of sensibil thingis It is rycht and reasone that quhair syn rysis and begynnis yair also it may dee and haue ane end Thai war ordanit also for our eruditioun trew instructioun Contra Faustum lib. 19. cap. 16. for thai geue vs to vnderstaÌ„d that the will of God is to geue vs presently his mercy and grace sa that quhen we see ony thing done to vs in the sacramentis outwartly in our bodie we suld beleue that sum special effect of grace is wrocht inwartly in our saulis As quheÌ„ the wattir of Baptyme weschis y e body outwartly we suld beleif that the grace of God purgis and weschis the saule inwartly fra original syn and sa lykwise of all the laif of the sacramentis Thridly thai war also institute for the spiritual exercitioun of all faithfull men wemen in the seuin principal vertewis In the sacrament of Baptyme we professe and pronuncis our faith ofttymis heris vthir quhilk ar baptizit rehers pronunce and professe thair faith and thairfor was callit in auld tymes the sacrament of faith In extreme vnctioun we grow in hoip of y e mercy and glore of God be the meritis of Christis passioun and prayaris of the kirk In the sacrament of the Altar we ressaue gret increse and exercitioun of trew lufe cheritie towart God because y t our saluiour Christ in the same blissit sacrament hes geuin really presently his awin precious body and blud in quick remembrance of his passioun and also to be the spiritual fude of our saulis Lib. 8. de â—rinitate And thairfor the doctor Hylarius callis it the sacrament of lufe In y e sacrament of Confirmatioun we ressaue the vertew of Fortitude and spiritual strynth of our mynd to staÌ„d stowtly in the coÌ„fessioun of our faith agane all ennemeis of the same faith In the sacrament of PenaÌ„ce we haue exercitioun of iustice rychteousnes For na maÌ„ can do worthi penance bot gif yat he iustly satisfie his nychtbour and mak ane mendis to him w t al his powar for wrangis done to him In the sacrament of Ordour specially of preistis y t keÌ„nis yair vocatioun dois yair office yai haue exercitioun of prudence be study coÌ„templatioun preching y e word of God praying for the pepil in dew ministratioun of the Sacramentis to thair parischonaris of quhom thai haue euir and charge geuin to yame also yair corporal leuing In the sacrament of Matrimony thai yat ar maryit personis hais exercitioun of temperance because that bodily plesour is contenit within the bandis and boundis of lawful mariage Thus it is manifest and plane yat be dew ministratioun of the seuin sacrameÌ„tis we haue exercitioun in the seuin vertewis afore rehersit Quhairof is ane sacrament constitute maid Trewly of twa principal partis The ane is ane seÌ„sibil thing quhilk be sum ê“pertie betakins y e grace of God as wattir oyle breid wyne impositioun of handis siclyk the vthir parte is the word of God expremit be inuocatioun of the Trinitie and grundit in the promis of mercy quhilk is maid be our saluiour Christ to all thame quhilk in trew faith of the same promis ressauis dewly the sacrament or at the leist makis na abstacle agane the grace of God quhen thai ressaue the sacrament And suppose thir twa thingis ar the principal partis of ilk sacrament quharin staÌ„dis the hail nature and substance of the same Èit is yair eikit be y e authoritie of haly kirk certane ceremoneis quhilk hais bein vsit in the ministratioun of ilk ane sacrament sen the Apostillis tyme hytherto And gif Èe wald knaw quhairfor thai war eikit Trewly nocht to be principal or substancial partis of the sacrament For in tyme of extreme neid a sacrament may be ministrit but ony siclyke ceremonyis Bot veraily yai war ordanit yat ilk a sacrament mycht be vsit with honest grauitie with reuerence with honorabil ordoâ— and with executioun of our faith and to geue instructioun to vs quhat is done in the sacrameÌ„t And as for the minister of the sacramentis suppose he be ane euil man heretyk scismatyk excomunicat or in dedlie syn Èit he intend and as the kirk intendis and in the ministratioun of ye sacrament vsis the forme of ye kirk he doand as the kirk dois vsand the forme thairof his euil stoppis nocht the effect of the sacrament quhilk as we said afore sanctifyis our saulis nocht be the meritis of the minister bot allanerly be the meritis of our saluiour quhilk hes ordanit thame OF THE SACRAMENT of Baptyme The thrid Cheptour THE Sacrament of Baptyme hes twa partis quhairof it is constitute and maid The ane part is the element of wattir the vthir part is the worde of God Quhy was wattir ordanit to be one of the partis of Baptyme First because of the significatioun for as wattir weschis and clengis the bodye outwartly sa we suld beleue that be the sacrament of Baptyme we ar weschin in our saulis fra original all vthir actual synnis afore coÌ„mittit Secundly wattir is ane element commoun to all men and wemen easy to be gottin in all partis quhair men hais thair dwelling placis Thridly our saluiour Christ was BaptiÈit be the ministratioun of sanct Iohne y e Baptist in the wattir of Iordane of quhom sanct Augustine sais thus Christus tactu
O the ardent lufe of Christ to man O precious benefit gift Quhat could he do mair for vs He hes redemit vs apon the ruid he hes fed vs w t his body and blud he hes maid vs his awin mistik meÌ„beris he hes chosin vs to be his awin tempil quhairin it pleasis him to dwel with vs we to dwel with him And doutles quhen Christ dwellis in vs the powar of God dwellis in vs y e tresure of al Gods wisdom and knawlege dwellis in vs eternal lyfe dwellis in vs for al 's mekil yat he promissit to vs eternal lyfe and hes geuin him self to vs as ane pledge for the sicker fulfilling of that same promis Think of yis O christin maÌ„ prepair thi self to the worthi ressauing of yis sacrament AugmeÌ„tatioun of ye meritis of our faith Magister seÌ„ten in 4 dist 12. The thrid fruit of yis sacrament is augmeÌ„tatioun of y e meritis of our faith For sein faith is to beleue thai thingis of Christ quhilk caÌ„ nocht be sein nor kend be natural resone and in sa beleuing we get merit of God trewly in the faith of this sacrament we merit verrai mekil because yat amang all y e pointis of our faith this is ane yat excedis ye capacitie of natural reasone and allanerly caÌ„ be persauit knawin be faith geuin to the word of God For afore the wordis of consecratioun yair is bot breid wyne bot eftir yair is the body blud of Christ present really Lifting vp of our hoip The fourt effect of this sacrament is lyfting vp of our hoip For we may fermely hoip that Christ Iesus baith God man sall geue to vs him self in the warld to cum quhilk sa luffandly hes geuin to vs his awin self in this present warld as s Iohne Chrisostome sais in the xlv omelie apon sanct Iohnis euangâ—l The fift fruit is augmeÌ„tatioun of cheritie AugmeÌ„tatioun of cheritie quhilk doutles is eikit in al yame quhilk ressauis this precious sacrameÌ„t worthily Thai mone nedis grow in the lufe of God quhen yai consider y e abundant lufe of god schawin to yame in this sacrament yairfor it is callit be part of ald doctors y e sacrameÌ„t of lufe Hylarius 8 de trini The saxt fruit is diuulgatioun setting furth of the passioun of Christ his meritis Quick remeÌ„brance of the passion of our saluiour Christ i. Cor. xi For quhen we ressaue yis sacrameÌ„t in remeÌ„brance of his passioun in deid we coÌ„fesse grant y t he deit for vs yat be his dede we mycht get remissioun of our syns eternal lyfe And this suld be done in the kirk til he cum to iugement according as S. Paule sais Quotienâ—cunque maÌ„ducabitis panem hunc et calicem bibetis morteÌ„ dnÌ„i annunciabitis donec veniat Quhow oft saeuir Èe sal eat of yis fude and drink of this coupe Èe sal schaw the dede of our Lord quhil he cum The seuint fruit is vnitie concord Vnite and concord amang christin pepil peace quhilk is in yame amang al yame yat faithfully ressauis this sacrament And as we said afore vnitie coÌ„cord and peace is signifyit be y e sensibil formes of breid wyne as breid is maid of mony pickillis of corne as wyne is maid of mony berryis sa y e trew faithful kirk of Christ is gadderit togidder in yame self and in Christ our heid be the band of lufe and it is signifyit be yis sacrament according as S. Paule sais Vnus panis et vnuÌ„ corpê° multi sumus i. Cor. x. omnes qui de vno pane et de vno calice participamus We that ar mony in numbre ar ane breid spiritually and ane body spiritually quhilk ar participant in the sacrament of the Altare of a breid and of a coupe yat is to say quhilk ressauis ane body and blud of Iesus Christ Sen sa it is that sa mony precious and excellent fruitis ar gottin be the dew and faithful ressauing of this sacrament Èe suld think on thame daily thank Èour saluiour for thame and with all Èour diligence leir to ressaue this sacrament faithfully deuotly reuerently meikly y e Èe may obtene get the same precious frutis of Èour saluatioun ¶ De preparatione ad sanctissimum Eucharistie sacramentum The ix Cheptour i. Cor. xi Hovv christin men vvemen suld prepair yame self to the vvorthi resauing of this sacrament CHristin pepil sanct Paul sais thus Probet autem seipsum homo et sic de pane illo edaâ— et de calice bibat Qui enim maÌ„ducat et bibit indigne iudicium sibi manducat bibit noÌ„ diiudicans corpus domini Let a man or a woman first examine him self discusse and preif him self and sa lat him eit of that precious breid and drynk of that coupe For quha sa eitis and drinkis vnworthily eitis drinkis his iugement eternal damnatioun because he puttis na difference betwene the body of our Lord and vthir common meit As all christin men wemen quhilk worthily ressauis the body of our Lord in this precious sacrament yai get ye seuin spiritual frutis afore rehersit sa al yai quhilk ressauis the same sacrament vnworthily thai ressaue it to thair iugement eternal daÌ„natioun Èe and ofttymes thai ar punissit be god in this present warld be teÌ„poral paynis of weaknes sicknes and dede as sanct Paule beiris witnis in the same place Sen sa it is vvith ane rycht intentioun I exhort Èow all O christin men wemen that afore Èe cum to the buird of Christ yair to ressaue his precious body yat Èe prepair Èour self to cum worthily reuerently deuoitly as it becommis christin men to do First prepair Èour self to cum with ane gud will rycht intentioun Cum nocht to the buird of God with ane will or intentioun to get glore or louing of man for Èour appeirand halynes for than Èe cum with ypocrisie Cum nocht allanerly for ane vse and custome to do as the laif dois and allanerly for the command of the kirk for than Èe cum with compulsioun Bot cum to the buird of God w t deuotioun willing to obey the command of God the kirk for goddis lufe and weil of Èour awin saule willing inteÌ„ding to get the seuin giftis and fruitis afore rehersit yat Èe may ressaue ye fude of Èour saule y t Èe may be mair ê‘fitly incorporat in to Christ Iesu Èour saluiour that Èe may grow in Faith Hoip and Cheritie that Èe may haue quick remembrance of Christis passioun and geue to him thankis thairfor yat Èe may leif in perfite vnitie coÌ„cord and paice of christin pepil finally that Èe may haue eternal lyfe in the kingdome of heuin Lat this
saluiour Christ was to tak away his corporal presence fra the kirk he ordanit his Apostillis to be ministeris of the sacrameÌ„tis he ga◠〈◊〉 powar to consecrate and â—nister his body and blud quhen he said to thame Hoc 〈…〉 commemorationem Doâ— thiâ— in my remâ—mbrance He gaâ—e thame powar to â—inister the sacrament of Pennance quhen he said Quo â—um remâ—seritis peccata remittuntur eis Ioan. â—0 Quhais synnis Èe forgeue thai ar forgeuin to thame He gaue thamâ— powar to 〈◊〉 baptise the pepil quhen he said Math. 1â— Euâ—â—es docete omnes gentes baptizantes eos in nomine pat is 〈◊〉 et spiritu◠〈◊〉 Gang and teâ—che all pepil and baptise thame 〈◊〉 the name of the father and the sonne the haly spreit And so lykwise of all the laif Secundly â–ª that powar and auctoritie quhilk Christ gaâ—e to his Apostillis was nocht geuin to thame allanâ—â—ly bot it was geuin to thame and also to thair succeâ—souâ—is ministeris of the kirk to perseuere be successioun of tyme vnto the â—de of the warld Sa sanct Paule declaris plainely writand thus to the Ephesianis Iâ— ipâ—e dedit quoâ—dam quidem Apostolos quosdam autem Prophetas Ephe. â— alios vero Euangelistas alios autem pastâ—res et doctores ad consummationem sanctoâ—um in opus ministerii in edificationem corporis Christi donec occurramus omnes in vnitatem fidei et agnimonis filii dei* Our saluiour hes geuin sum to be Apostillis sum to be Prophetis 〈◊〉 to be Euangelistis 〈◊〉 to be pastouris doctouris to the consummatioun and perfectioun of sanctis in the waâ—k of ministratioun for the edificatioun of the misâ— bodye of Christ quhil we all mete to gidder in ane â—aith and knawlege of the sonne of God Heir â—how â—ets plainly yat the office of ministratioun mone be had in the kirk sa lang as the kirk hes misâ—er to be edifyit in the faith knawlege of the sonne of God And trewly that sal be to the end of the warld Quharfor the powar of ministratioun of the sacramentis geuin to the Apostillis â–ª was to be bad in the kirk quhil the end of the warld Sa our saluiour said to his Apostillis Ecce ego vobiscum suâ— vsque ad coÌ„summationem seculi Math. 28. Behald I am with Èow quhil the end of the warld Thridly Ordour is ane sacrament Èe sal vnderstand yat Ordour quhaiâ—in powar is geuin to the ministeris of y e kirk may weil be callit ane sacrament because it hes lyk vthir sacrameÌ„tis ane sensibil signe quhilk is impositioun of haÌ„dis it hes ane special forme of wordê vsit in the sacrament of the same also promis of grace to be assistent in the same sacrament quhilk promis is expremit be S. Paul writand thus to his dicipil Timothe 1. Timo. 4 Attende tibi et doctrine insta in illis hoc enim faciens teipsuÌ„ saluuÌ„ facies eos qui te audiunt Promis of grace annexit to Ordour O my discipil Timothe tak tent to thi self quhow yow suld leif and also tak tent to thi leirning quhow thow suld teiche thi pepil be diligent and perseuerand in thame bayth and sa doand thow sall saif thi self also thame that heiris the. â— Timo. 4 And agane he sais Noli negligere gratiam â–ª quae est in te que data est tibi ê‘ prophetiam cum impositione manuum presbyterii Negleck nocht the grace or y e gift of god quhilk is in the quhilk is geuin to the throw prophecie with the impositioun of the handis of ane preist And agane he said to him Admoneo te vt resuâ—cites gratiam dei â— Timo. 1 que in te est per impositionem manuum meatum I warne the yat thow steir vp in thi self the grace of God quhilk is in the be laying on of my haÌ„dis Also he wrait to his discipil Tytus on y e same maner sayand thus Huius rei gratia reliqui te Cretae Tiâ— i. vt ea que desuÌ„t corrigas et constituas per ciuitates presbyteros sicut et ego disposui tibi For this cause sais he I left the at Crete that thow mycht correck thai thingis yat misteris and to ordane preistis in citeis as I haue disponit to the. Heir O christin man thow may vnderstand twa thingis The ane yat the sacrament of Ordour is nocht the inuentioun or traditioun of maÌ„ bot yat it is the ordinatioun of Christ The ordinatioun of ministers in the kirk belaÌ„gis to bischops vsit be his Apostillis The vthir is that y e ordinatioun of ministaris in the kirk of god belangis to the bischoppis allanerly nocht to the coÌ„mon pepil Fourtly Èe sall vnderstand that because the sacrament of Ordour is ordanit to y e coÌ„uenient dispeÌ„satioun ministratioun of the sacrameÌ„tis and of all y e sacramentis the haly blissit sacrament of the Altar is maist principal maist excellent and maist precious thairfor the sacrament of Ordour and namely preistheid is principally institute and ordanit to consecrat the sacrament of the Altar to dispens and minister the same conueniently to the christin pepil Mairouir because the pepil may nocht worthily ressaue the same sacrament except thai be preparit maid reddy to it be faith and ane cleine conscience Ye auctorite of ane preist is to minister ye sacrameÌ„tis thairfor the sacrament of Ordour preistheid extendis also to the ministratioun of tha sacramentis quhairby remissioun of synnis is geuin as Baptyme and Pennance or ellis augmentatioun of grace as extreme Vnctioun Matrimonye Sa the maist principal maist excellent ordour is Preistheid quhilk is powar to consecrat and minister the sacrameÌ„tis afore said And secundly to teiche the pepil the word of God To prech the vvord of God sa mekil as it is necessarie to thame to knaw for thair eternal saluatioun For as it is writtin Labia sacerdotis custodiunt scientiam et legem requirent ex ore eius Malach. 2 quia angelus domini exercituâ— est The lippis of a preist keipis science knawlege the pepil sal require y e law fra his mouth for he is the angel that is to say the messinger of almychty God the Lord of hostis armyes And thridly for to pray for the prosperitie of all christin pepil specially of thame quhilk ar coÌ„mittit to thair cuir In thir thre pointis yat is to minister the fiue sacramentis afore rehersit Baptyme Pennance the Eucharist extreme Vnctioun and Matrimony as for the ministratioun of Confirmatioun Ordouris it belaÌ„gis allanerly to the office of ane bischop that vnite may be kepit in the kirk of God To preche or teche the word of God al 's mekil as is necessarie to the common instructioun of the
belangis to the perfite eternal blis of heuin quhilk suppose yai ar begonne in this lyfe Èit yai ar alanerly completit fulfillit in the kingdome of heuin quhair the name of God is perfitly sanctifyit and hallowit that is kend perfitely to be haly louit honourit glorifyit quhair the kingdom of glore promissit be Christ is perfitely geuin to the angels sanctis of heuin quhair the will of God is perfitely coÌ„pletit and fulfillit Bot because that we ar all that dwellis in yis kirk militant carnal in sum parte and vettai fragil and mortal creaturis we haue gret neid to be sustenit w t the fude baith of body saule Quhilk sustentatioun we ask at God in yis fourt petitioun sayand Panem nostrum quotidianuÌ„ da nobis hodie O eternal father geue vs this day our daily breid And in thir wordis our saluiour teichis vs to keip vs fra four gret synnis VVe may lauchfully desire of God our necessarie sustentatioun i. Timo. 6 quhilk warldly men wemeÌ„ vsis to haue in getting of thair corporal sustentatioun First we suld nocht desire ouir costly delicait and precious meat drink and claith bot we suld be coÌ„tent with sufficient and neceâ—sare sustentatioun according to our estait degree and vocatioun according as sanct Paule couÌ„salis sayand Habentes alimenta quibus tegamur his contenti simus Haiff and fude and cleithing let vs yair with be content And yat we ask in yis word breid quhairby is signifyit all thingis yat belangis to the necessare sustentatioun of this corporal lyfe Secundly we suld nocht desire our corporal sustentatioun to be gottin be wrangus wayis as be falset theft spoilÈe or ony iniureis done to our nychtbour bot we suld wynne our leuing with our awin iust and honest labouris with lawtye veritie and lufe kepit to our nychtbour And this we ask at God in this word nostrum sayand our breid nocht vthir mennis breid nocht vthir mennis geir bot to leif of our awin geir iustly gottin Thridly we suld nocht haue ony superfluous desyre thocht or care of our teÌ„poral leuing for ye tyme â—o cum bot to be content with sic thingis that God sendis to vs at the present tyme. And that we ask â—t god in this word quotidianum and in yis word Hodie sayand gife vs this day our daily breid Fourtly Suppose vve labor for our leuing Èit vve suld arovv that it is giffin to vs be ye liberal hand of god we suld nocht think yat our meit drink claith with vthir warldly geir is wynne and gottin allanerly with our awin industri ingyne and labouris bot we suld trow fermely that all is geuin to vs be the liberal hand of god quhilk feidis man and beist euery creature And this faith we ar techit to haue in yis word Da. sayand to god our eternal father Geue thow to vs our daily sustentatioun The secund fude quhilk we suld ask dayly at God is spiritual for the sustentatioun of our saule in a spiritual lyfe And thair is twa sortis of this spiritual fude. The ane is the blissit sacrament of the Altare The fude of our saul is the sacrament of the altare and also the vvord of God quhilk vve suld ask at God quhilk is daily consecrate in the kirk of God quhairin is really the verrai body blud of our saluiour Iesu Christ Thairfor we suld ask it at god yat daily we may ressaue his precious body be ane trew and leiffand faith for the spiritual fude of our saulis And quhen we sal ressaue yat blissit sacrament yat we nocht ressaue it vnworthily to our damnatioun bot worthily to our saluatioun The secund spiritual fude is the word of God according as our saluiour sais Non in â—olo pane viuit homo Math. 4. sed in omni verbo quod procedit de ore dei Nocht only with corporal fude the lyfe of man is sustenit bot with all wordis that procedis fra the mouth of God ⧠Than say to God this petitioun in forme of prayar eftir this maner O mercifull father almychty God suppose thow knawis quhat we mister or euir we oppin our mouth to ask the and forbad vs to be careful for meit and claith sayand that all necessare thingis sall be geuin to vs Math. â— sa yat we seik first y e kingdome of God and the rychteousnes of it nochttheles eftir thi awin bidding we dare ask now our daily breid quhilk is necessare to our corporal sustentatioun Beseikand the also to feid our saulis with the cleyne word that cuÌ„mis furth of thi mouth the trew word of god Ioan. Geue vs the breid yat cuÌ„mis furth of heuin and giffis lyfe to the warld Geue vs the wattir of lyfe Ioan. 4. the vnderstaÌ„ding of ye law be thi spreit of y e quhilk quha drinkis sall neuir be thristye Geue vs the bodye of our saluiour Christ the rycht fude of our saule to strenth our spreit aganis the feind that we see neuir eternal dede bot pas with our saluiour Iesê° according to his promis fra dede to lyfe Amen ☞ The fift petitioun The viii Cheptour ET dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris And forgeue vs our â—ettis Be our dettis is signifyit our synnis Luce. xi euin as we forgeue to our dettouris This word dettis in this petitioun is takin for synnis as it is manifest be the euaÌ„gelist sanct Luke rehersand the same petitioun thus Et dimitte nobis debita nostra si quidam et ipsi dimittimus omni debenti nobis And forgeue vs our synnis gif we also forgeue all that ar dettouris to vs. And quhi ar synnis comparit to dettis As a maÌ„ quhilk is oblissit to paye ony dette to his nychtbour be ordour of iustice he suld paye it sa a synnar bund with the band of syn be ordour of gods iustice is oblissit to thole paine for his syn Thairfor our saluiour in this petitioun coÌ„mandis vs nocht to forgeue alwais to our nychtbor his temporal dettis for yat war agane y e ordour of iustice necessare to be kepit for y e coÌ„mon weil quhilk ordour of iustice is nocht takin away be the euangel bot carar ratifytt and confirmit manifestly Now in thir thre last petitiouns we ask at God our heuinly father to deliuir vs fra all euil eternal spiritual and temporal And in the wordis of this petitioun we haue twa lessonis geuin to vs be our saluiour Christ First we suld leir alwais to be lowly and meik in our hartis i. Ioan. i. considerand yat we ar al synnaris in the sycht of god For as sanct Ihone sais Gyf we say that we haue na synne we begyle our self thair is na verite in vs. Quhairto aggreis Salomon in his Prouerbis Prou. 20.
suld we be ê“lixt in yis mater The mair yat a trew christin man or woman vnderstandis and coÌ„sideris the gret vertew and hie maiestie of this blissit name Iesus the mair sall he grow in Faith Hoip and Cheritie euermair haiffand in his mynd yir wordê Non est aliud nomen sub coelo datum hominibus in quo oportet nos saluos fieri Acto 4. Thair is na vther name vnder heuin geuin to men in quhome we mone be saiuit bot allanerly be the name of Iesus Christ The secund word heir to be notit is yis worde Christus quhilk be interpretatioun is callit vnctit And this word Christ betakins the dignitie and maist excellent office of our saluiour Christ In the auld law Exo. 2â— i. Reg. xvi 3. ReguÌ„ i. preistis was vnctit as it is writtin in y e buke of Exodi Also kingis was vnctit as we haue mentioun maid of king Dauid and of Salomon Yis vvord Christ betakins the maist excelleÌ„t dignitie and office of our saluiour quhairby he is our hede king and hede bischop Quhy was Bischoppis preistis vnctit To signifie yair haly office geuin to yame of God quhilk thai can nocht worthily and perfitly execute without the special grace of God The office of a Preist Byschop is nocht to leiue in idilnes nocht to leiue in fornicatioun and huirdome nocht to be occupeit in halking hunting bot to leiue ane haly lyfe chaist in body and saule to pray to God for the pepil to offer giftis sacrifice to God for the pepil to preche the word of God to the pepil and lyk lanternis of lycht to gife exempil of haly lyfe to the pepil quhow thai suld contemne all inordinat lufe of carnal plesour of warldly geir teÌ„poral dignitie and to leiue a christin lyfe to the plesour of God Kingis lykwais was vnctit to signifie thair excellent dignitie and office Quhilk is to rewil y e pepil be executioun of trew iustice to defende his pepil fra thair ennemyis to cherisch gud men and to punis and dant euil men And trewly our saluiour Iesê° may weil be callit Christ yat is to say vnctit nocht with material vâ—e bot with ye spret and maist abundant grace quhilk God gaif to him mair excellent and mair abundantly than was geuin to all creatouris that euir was is or salbe For as sanct Iohne the Baptist sais Ioan. iii. Non ad mensuraÌ„ dat deus spiritum God gaif nocht his spret to our saluiour Iesus efter mesour bot aboue all mesour Thus our saluiour was vnctit spiritually to be ane Preist and ane King Quhow was he ane Bischop or a Preist For he techit vs the trew worde of God he prayit prayis daily for vs to the father of heuin he gaif vs exempil of all vertew and perfectioun he offerit his awin precious bodie apon the altar of the Crosse as ane plesand sacrifice to the father of heuin for our redemptioun and eternal saluatioun Mairouir Apoca. 19 he is king of all kingis and Lord of all Lordis to quhome was geuin all powar bayth in heuin erde he hais auctoritie to rewle his realme that is to say all christin men and wemen to defend thame fra thair ennemeis to reward all gud men and punis all euil men quhilk he sall do perfitly apon the lattar day and dois daily with weir pest and hungir gif Èe wald tak tent to it Thus christin pepil euirmair haif in Èour mynd thir twa haly wordis Iesus Christus for thai ar full of all consolatioun and comfort His only sonne Quhy sais thow in this artikil I beleiue in Iesus Christ the only sonne of God Ar nocht we all that beleiuis in Christ Iesu with ane trew and leiffand faith the soÌ„nis of God as it is said Ioan. i. Dedit eis potestatem filios dei fieri his qui credunt in nomine eius He hais geuin powar to thame to be sonnis of God quhilk beleiuis in his name Gala. iii. And alsa sanct Paule sais Omnes enim filii dei estis per fidem que est in Christo Iesu Èœe ar al the sonnis of God be faith quhilk Èe haue in Christ Iesu Now sen it is swa yat al gud christin men be leiffand faith in Christ Iesu ar the sonnis of God quhi sais yow in yis artikil I beleiue in Iesus Christ the only sonne of God Trewly we all say swa in this artikil beleiuand with our hart and coÌ„fesâ— and with our mouth that our saluiour Iesus Christ is the only natural sonne of God â–ª nocht maid bot gottin eternally of the verrai substance of God the father consubstancial with the father God of God lycht of lycht trew God of trew God quhais eternal generatioun and byrth personal distinctioun coÌ„substantial nature of godheide equalle powar euirlastand maiestie with the father is declarit be the euangelist sanct Iohne in the beginning of his euangil Ioan. i. sayand thus In principio erat verbum c. And as for al trew christin men and wemen quhilk beleiuis in Christ Iesu with ane special faith that wyrkis be lufe ar the sonnis of God nocht be natural generatioun bot allanerly be faith grace and adoptioun for al 's mekil as almychty god the eternal father for the lufe me it is of his natural soÌ„ne our saluiour Iesus Christ hais forgeuin vs al our synnis taking vs to his fauour 〈◊〉 vs participaÌ„t of his eternal kingdome with Christ Iesu his naturall sonne as sanct Paule declaris to the Romanis sayand Ipse enim spiritus testimonium reddit spiritui nostro quod sumus filii dei The haly spreit beris witnes till our spreit that we ar y e sonnis of God How beris the haly spreit witnes til our spreit yat we ar the sonnis of God Trewly be lufe and cheritie quhen we haue a lufe to the commandis of God content to fulfil thame with ioy blythnes principally for the lufe of God sic a perfit lufe and spiritual affectioun declaris til our coÌ„science that we ar y e sonnis of God be adoptioun Than it followis Si filii et heredes heredes quidem dei Roma 8. coheredes autem Christi Gyf we be sonnis we ar also heretouris heretouris I say of God and participaÌ„t of the eternal heretage with Iesus Christ Our Lord. Quhy sais thow in this artikil that Iesus Christ is our Lord Verraily he is our Lord and we ar his possessioun be double rycht First be the rycht of creatioun he hais creat and maid vs we ar his awin hande wark he hais geuin vs our body and our saule and all the gud that we haue Secund he is our Lord be the rycht of redemptioun for quhen we war in the thrildome of syn the deuil and hell he redemit vs with his awin
precious blude sa that we ar nocht our awin seruandis bot we suld be his seruandis to serue him as our Lord and maister Ioan. xiii Sa he said to his Apostillis Vos vocatis me magister et domine bene dicitis suÌ„ etenim Èœe cal me maister and Lord Èe say weil I am swa Bot tak tent how he requiris of vs agane to follow his exempil in meiknes lufe obediens quhilk gif we do we sall be sickar yat he will as ane potent Lord help vs in all our neid defend vs fra al our ennymeis and finally gif we perseuere in his seruice reward vs with the eternal glore quhairof he is callit the Lord and the king i. Cor. 2. Psal xxiii The sentens of yâ—â— artikil Dominus glorie et rex glorie The Lord of glore and the king of glore I trow into Iesu Christ the only natural sonne of God and our Lord. That is to say I trow nocht allanerly that Iesus Christ is vercai God allanerly Gods natural sonne quha hais the same godheid with him substance and nature Psal iii. Math. 28 bot that as he said him self the father hais maid him in his manheid Lord of all bot specially he is our Lord he hais deliuerit vs fra the deuil yat tyrand i. Cor. 15 syn dede and hell and all euil and hais tayne vs in his awin keping yat he sal defend vs w t his rychteousnes wisdome powar Moral lessonis of vertevv gadderit of the secund artikil of the Crede lyfe and glore gif we serue him trewly Now because the natural sonne of God is y e eternal worde of God and be incarnatioun was maid man in the wayme of the glorious virgin Marie and also the word of god temporal contenit in haly scripture is bot ane similitude demonstratioun and furth schawing of that eternal word Hovv vve suld be exempil of the glorious virgin Mari coÌ„saif and beir the vvord of God Luce. i. we suld in this artikil leir to consaiue and beir the teÌ„poral word of god in our myndis be the exempil of the virgin Marie quhilk consaiuit and buir the eternal word of God be incarnatioun First the glorious virgin Marie hard the messingeir of God the Angel Gabriel exponand the will of God to her behald thow sall consaiue in thi wayme and beir ane barne and sal call his name Iesus c. Secund sche consentit to yat same will of God sayand Ecce ancilla domini fiat mihi secundum verbum tuum Behald heir I am ye handmaidin of our Lord it mot be to me as thow hais said Thridly sche buir him in hir wayme certane monethes Fourthly sche buir brocht him furth be byrth And quhen he was borne sche nurissit him Sa suld we first heir the word of God proponit to vs be the messingeir of god the trew prechour for it is a takin yat we lufe God gif we heir his word blythly Qui ex deo est verba dei audit Ioan. 8. He yat is of God heiris y e word of God Secund we suld geue ferme credite to the word and consent to do as the word biddis vs do or ellis we heir in vaine Non profuit sermo auditus Hebre. 4. non admixtus fidei ex his qui audierunt The worde of preching helpit thame nocht quhen yai hard it that beleiuit it nocht Thridly we suld beir y e word in our remembrance be meditatioun and studie according as the Prophet sais in the Psalme Psal 118. In corde meo abscondi elo quia tua vt noÌ„ peccem tibi I haue hyd thi wordis in my hart that I suld nocht syn agane the. Fourtly we suld bring furth the word of God to the edificatioun of our nychtbour be admonitioun exhortatioun cheritabil reprehensioun and also be preching Colos iii. gif we be callit to that office Verbum Christi habitet in vobis abundanter in omni sapientia doceÌ„tes et coÌ„monentes vosmetip â—os Lat y e word of Christ dwell in Èow largely warning teching ane ane vthir Ephe. 4. Omnis fermo malus ex ore vestro non procedat sed si quis bonus ad edificationeÌ„ Lat na euil wordê cum out of Èour mouth bot that quhilk is gud for the edificatioun of Èour nychtbour Last of all the word of God suld be nurissit be doing gud deidis proponit schawin in the same word according as sanct Iames byddis vs Iacobi i. sayand Estote factores verbi et non auditores tantum Be Èe the doaris of the word and nocht heiraris allanarly And gif ony wald speir how is Iesus Christ maid my Lord and quhat gaif he for my ransoume I answeir be thir special artikillis that followis ☞ The thrid artikil ☜ The fift Cheptour QVI conceptus est de spiritu saÌ„cto natus ex Maria virgine I beleiue that Iesus Christ was consaiuit be the haly spret borne of the virgin Marie VVe suld beleiue oâ— trovv in the sonne of God incarnat In this thrid artikil God requiris of vs to haif a special trew faith in the Incarnatioun of the sonne of God without the quhilk na maÌ„ may be saiffit For as the excellent doctour Cyrillus sais our saluatioun standis in ye faith of the blissit Trinitie that is to say to trow in God the father in God the sonne incarnat also in God the haly spret Sa that quhen we say I beleiue in the sonne of God we suld eik this worde incarnat sayand I beleiue or I traist in the sonne of God incarnat Sa efter that in the secund artikil we beleif with our hart confesse with our mouth the eternal generatioun natiuitie of the sonne of God quhairby he is trew God with God the father In the thrid artikil we beleiue with our hart and confesse with our mouth the temporal generatioun and natiuitie of the sonne of God quhairby he was maid maÌ„ lyke to vs in our nature except ignorance and syn and vthir imperfectionis of our saule Quhilk vvas consaiuit be the haly spret Quha was y e formar makar and wyrkar of this blissit incarnatioun of the sonne of God Trewly the haly spret thairfor thow sais I beleiue that Iesus Christ was consaiuit be the haly spret for vndoutandly he was nocht consaiuit be the seid of man bot be the operatioun and vertew of the haly spret for al 's soine as the glorious virgin Marie hard the will of God send and declarit to hir be the heuinly messengear the angel Gabriel that sche suld consaiue in hir wayme beir the sonne of God sche coÌ„sentit to the samyn blissit incarnatioun Luce. i. sayand Ecce ancilla domini fiar mihi secundum verbum tuum Behald heir I am y e hand maidin of our Lord sa be it to me as yow hais said Incontinent as sche had